Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	death_n	law_n	sin_n	5,839	5	5.9889	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76849	The fanatick history: or an exact relation and account of the old Anabaptists, and new Quakers. Being the summe of all that hath been yet discovered about their most blasphemous opinions, dangerous pactises [sic], and malitious endevours to subvert all civil government both in church and state. Together with their mad mimick pranks, and their ridiculous actions and gestures, enough to amaze any sober christian. Which may prove the death & burial of the fanatick doctrine. Published with the approbation of divers orthodox divines.	Blome, Richard, d. 1705.	1660 (1660)	Wing B3212; Thomason E1832_2; ESTC R7493	128,247	230

Kingdome And Luke 20.21 Christ thanks his Father that whilst he hid the secrets of the Gospel from the Scribes and Pharisees he revealed them to others Whitehead Luke 17.21 The Scriptures say the kingdome of God was in them Danson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you i. e. the preaching of the Gospel Hubberth John 1.9 Christ enlightneth every man Danson Every man that is enlightned or some of every nation kindred tongue and people Hubberth The Scripture saith every man Danson The phrase hath a restrained sense Heb. 2.9 Christ tasted death for every man when he died but for a certain number Vers 10. In bringing many sons to glory Hubberth Then thou denyest that Christ died for all Danson Yes Whitehead 2 Cor. 5.14 If one died for all Danson It is spoken of Converts whose sanctification was the end of Christs death and for whom Christ rose and who therefore did rise with him Qu. 2. §. 2. Whether in this life the Saints attain to a state of perfection and freedom from sin HVbberth 1 John 3.9 Whosoever is born of God doth not commit sin Danson It cannot be meant of freedom from sin but either 1. There is an Emphasis in sinne meaning some sort of sin 1 John 5.16 There is a sin unto death or 2. an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which notes to make a trade of sin thus the Saints sin not Again it must be meant of all Saints born again and then none such sin contrary to 1 John 1.8 If we say we have no sin we deceive our selves and this is spoken of such as vers 3. are said to have fellowship with the father and his son Fisher b 1. A Minister 2. an Anabaptist 3. now a Quaker hath been at Rome Read vers ult If we say that we have not sinned we make him a lyar The born of God should lie if they did deny themselves to have sinned before the new birth Danson Vers 8. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the latter were to be understood of sins proceeding the former is de presenti Whitehead Phil. 3.15 As many as be perfect Danson 1. It is used in a comparative sense in reference to others lesse 2. Oft in Scripture perfect is put for upright 3. Phil. 3.12 the Apostle denies himself yet perfect Fisher Psal 119.1 Blessed are the undefiled in the way they also do no iniquity v. 2. Danson The phrases are hyperbolicall David otherwise excludes himself from blessednesse his wish vers 5. and other passages in the Psalm shews he was not free from sin Fisher Luke 1.6 And they were both righteous before God walking in all the commandements and ordinances of the Lord blameless Danson 1. How doth it appear that righteous before God is meant of perfect inherent righteousnesse 2. That blameless is meant otherwise then comparatively Phil. 2.15 Blameless without rebuke in the same sense may Luke use the phrase Phil. 3.6 Touching the righteousness which is in the Law blameless When a Pharisee i. e. in respect of others as Luke 18.10 Not as other men are 3. Zacharias is at this time guilty of unbelief Luke 1.10 Because thou believest not my words Fisher No such thing of Elizabeth Danson Your argument is from the phrases and if applicable to him guilty then they will not argue her to be free Danson Eccles 7.10 There is not a just man upon earth that doth good and sins not Hubberth If meant as thou wouldst then Christ was not just Danson Christ was God as well as man the place excludes any meer man Fisher The just man spoken of is not on c Doctor Sublimis earth for he is redeemed from the earth and in the Revelation he is said to be a dweller in heaven Whereas the wrath of God is said to come on the inhabitants of the earth Danson Can you possibly thinke that the just mans being in heaven in respect of disposition and affection and in Christ excludes his locall abode on earth Hubberth Heb. 12.23 Spirits of just men made perfect spoken of them to whom the Apostle writes Danson The Apostle sayes we are one body with them in heaven the spirits c. Quest 3. §. 3. Wheher our good works are the meritorious cause of our justification FIsher Contraria contrariorum ratio our evill works are the cause of our condemnation therefore our good of justification d Surely he was now newly come from Rome Danson We deny the consequence because our evill works are perfectly evill our good but imperfectly so any one evill is a violating of the Law and deserves its penalty but any or more good works not the fulfilling it Again our evill and good works are not absolutely contrary the one being perfectly evill the other imperfectly good malum ex quolibet defectu bonum ex integris causis Esay 64.6 All our righteousnesses are as filthy rags Lastly our good works are due and so cannot merit our evil violate the Law Fisher I prove the consequence from Gal. 5.18 But if you be led by the spirit you are not under the law Whence if they who are led by the spirit are not under the Law then the leading of the spirit is the meritorious cause of their not being under the Law but they who are led by the spirit are not under the Law Dans This is no proof of the consequence you should have proved there is par ratio for the merit of evill and good works and the leading of the Spirit is an effect not a meritorious cause of not being under the Law that is obliged to its penalty Fisher 1 Cor. 6.11 Such were some of you but you are washed but you are sanctified but you are justified in the name of the Lord Jesus and by the spirit of our God Here the Corinthians are said to be justified by the spirit Danson I might say perhaps the clause should be referred to sanctification thus but ye are sanctified by the spirit of our God or else justified by the spirit may be meant of the spirits application Fisher Rom. 8.2 The law of the spirit of life in Christ Jesus hath made me free from the law of sin and death Now 't is the same law of the spirit of life that is in Christ and the Saints Danson The Apostle asserts the holinesse of mans nature as a work of the spirit conforming it to the Law to be the meritorious cause of our freedom from sin and death but not that which is in us but in Christ It is true the same spirit is in Christ and the Saints yet doth not the spirit conform us fully to the Law nor if it did were that conformity the merit of Justification Fisher Read Rom. 8.4 That the righteousness of the Law might be fulfilled in us who walke not after the flesh but spirit This place says the righteousness of the Law is fulfilled in the persons of the Saints Danson